The Gospel Mystery of Sanctification, Direction 13

The Gospel Mystery of Sanctification · Direction 13

p. 266DIRECT. XIII.

Endeavour diligently to make the right uſe of all meansappointed in the word of God, for the obtaining and practiſing of Holineſs, only in this way of believing in Chriſt and walking in him, according to your new State by Faith.

EXPLICATION.

THis might have been added to the Inſtructions in the Explication of the former Direction, becauſe its Uſe is the ſame to guide us in the myſterious manner of practiſing Holineſs in Chriſt, by the life of Faith; but the weight and comprehenſiveneſs of it, maketh it worthy to be treated of by it ſelf, as a diſtinct Direction. Two things are obſervable in it: Firſt, That though all Holineſs be effectually attained unto p. 267by the life of Faith in Chriſt, yet the uſe of any means appointed in the Word for attaining and promoting Holineſs, is not hereby made void, but rather eſtabliſhed. This is needful to be obſerved againſt the Pride and Ignorance of ſome carnal Goſpellers, that being puft up with a Conceit of their feigned Faith, imagine themſelves to be in ſuch a ſtate of Perfection, that they are above all Ordinances, except ſinging Halelujahs: And alſo againſt the Papiſts that run into the contrary Extream, by heaping together a multiude of means of Holineſs which God never commanded, neither ever came they into his Heart; and that Slander the Proteſtant Doctrin of Faith and Free Grace, as if it tended to deſtroy all diligent uſe of the means of Holineſs and Salvation, and to breed up a company of lazy Solifidians. We do indeed aſſert and profeſs that a true and lively Faith in Chriſt, is alone ſufficient and effectual through the Grace of God, to receive Chriſt and all his Fulneſs, ſo far as is neceſſary in this Life for our Juſtification, Sanctification and eternal Salvation: But yet we alſo aſſert and profeſs, that ſeveral means are appointed of God, for the Begetting, Maintaining and Increaſing of this Faith, and the Acting and Exerciſing of it, in order to the attainment of its End; and that theſe means are to be uſed diligently which are mention'd in the Sequel. True Believers find by Experience, that their Faith needeth ſuch Helps, and they that think themſelves above any need of them, do reject the Counſel of God againſt themſelves, like to thoſe Prond Phariſees and Lawyers, that thought it a thing beneath them, and refuſed to be baptized of p. 268John, Luk. 7.30. yet we account no means neceſſary or lawful to be uſed for the attainment of Holineſs, beſides they that are appointed by God in his Word. We know that Holineſs is a Part of our Salvation, and therefore they that think that Men may, or can invent any means effectual for the attainment of it, do aſcribe their Salvation partly to Men, and rob God of his Glory, in being our only Saviour; and they do thereby plainly ſhew, That though they draw nigh unto God with their mouth and honour him with their lips, yet their hearts are far from him; and in vain do they worſhip him, teaching for Doctrins, the commandments of men, Mat. 15.7, 8, 9.

The Second thing obſervable and principally deſign'd in this Direction, is the right manner of uſing all the means of Holineſs, for the obtaining and practiſing of it in no other way, beſides that of believing in Chriſt, and walking in him according to our new State by Faith, which hath been already demonſtrated to be the only way whereby we may effectually attain to this great End. We muſt uſe them as helps to the life of Faith, in its Beginning, Continuance and Growth; and as Inſtruments ſubſervient to Faith, the principal Inſtrument in all its Acts and Exerciſes whereby the Soul receiveth Chriſt, and walketh in all Holineſs, by him. We muſt beware leſt we uſe them rather in Oppoſition, than in Subordination to the way of Sanctification and Salvation by Free Grace in Chriſt, through Faith; and leſt by our Abuſe of them, they be made rather Hindrances, than Helps to our Faith. We muſt not Idolize any of the means, and put them into the place of Chriſt, as the Papiſts do by truſting p. 269in them; as if they were effectual to conferr Grace to the Soul, by the work that is done in the uſe of them. Neither may we uſe them as works of Righteouſneſs, to be performed as Conditions for the procuring of the Favour of God, and the Salvation of Chriſt: Neither muſt they be accounted ſo abſolutely neceſſary to Salvation, as if a true Faith were void and of none effect, when we are debarred from the Enjoyment of ſeveral of them. The holy Scriptures with all the means of Grace appointed therein, are able to make us wiſe unto Salvation, no other way than by faith in Jeſus Chriſt, 2 Tim. 3.18. and therefore our wiſe Endeavour muſt be, not to uſe …hem in any oppoſition to the Grace of God in Chriſt. For God's Ordinances are like the Cherubims of Glory, made with their Faces looking towards the Mercy-Seat: They are made to guid us to Chriſt for Salvation by Faith alone. If any turn them to another uſe, it is a great Violation of divine Inſtitutions, as if any Sacrilegious Perſon had preſumed to turn the Faces of the Cherubims from the Mercy-Seat ſome other way. This right uſe of the means of Grace, is a Point wherein many are Ignorant, that uſe them with great Zeal and Diligence, and thereby they do not only loſe their Labour and the benefit of the means, but alſo they wreſt and pervert them to their own Deſtruction. The Jews under the Law of Moſes, enjoyed many more Ordinances of divine Worſhip than we do under the Goſpel; but their Table became their Snare, and they fell miſerably from God and Chriſt, becauſe the Veil of Ignorance was upon p. 270their Hearts that they could not look to the end of thoſe Ordinances, even to the Lord Jeſus Chriſt; And they ſought not ſalvation by faith, but by the ordinances as works of righteouſneſs, and by other works of the law; for they ſtumbled at the ſtumbling ſtone, Rom. 9.31, 32; and 10.4, 5. 2 Cor. 3.13, 14. That you may not ſtumble and fall by the ſame pernicious Error, I ſhall ſhew particularly, how ſeveral of the principal means of Holineſs appointed in the Word of God, are to be made uſe of in that right manner expreſſed in the Direction.

1. We muſt endeavour diligently to know the Word of God contained in the Holy Scripture, and to improve it to this end, That we may be made wiſe unto Salvation through ſaith, which is in Chriſt Jeſus, 2 Tim. 3.15. Other means of Salvation are neceſſary to the more abundant well-being of our Faith, and of our new State in Chriſt; but this is abſolutely neceſſary to the very being there of; becauſe Faith cometh by hearing the Word of God, and receiveth Chriſt as manifeſted by the Word, as I have before proved. Raab the Canaanite was juſtifyed by Faith, before ſhe had any viſible Commuion with the Church in any of God's Ordinances; yet not without the Word of God, even the ſame Word for Subſtance, which was written in the Scriptures, and was then extant in the Books of Moſes: Though that Word was not brought to her by any Book of Holy Scripture, nor by the Preaching of any Holy Miniſter, but by the Report of the Heathens, Joſh. 2.9, 11. But here our great work muſt be to get ſuch a Knowledge of the Word, as is neceſſary and ſufficient p. 271to guide us in receiving of Chriſt, and walking in him by Faith. You muſt not be of their Minds that think the Knowledge of the Ten Commandments, to be ſufficient to Salvation, or that would have Myſteries to remain hidden from the Underſtanding of the Vulgar, and nothing to be Preached to them but that they can readily aſſent to, and receive by the Light that is in all Men; of which Mind it may be ſome Miniſters are, who unwitingly agree with the Quakers in a Fundamental of their Hereſie. But you muſt endeavour chiefly to know the Myſtery of the Father and the Son, as it is diſcovered in the Goſpel, Wherein are hid all the treaſures of wiſdom and knowledge, Col. 2.2, 3. Which to know is life eternal, and the ignorance of it, is death eternal, Joh. 17.3. 2 Cor. 4.3. You muſt know that Chriſt is the end of the law, Rom. 10.4. and therefore you muſt endeavour to know the Commands of the Law, not that you may be enabled by that Knowledge to practife them immediately, and ſo to procure Salvation by your Works; but rather by your Knowledge of them, you may be made ſenſible of your Inablility to perform them, and of the Enmity that is in your Heart againſt them, and the Wrath that you are under for breaking of them, and the Impoſſibility of being ſaved by your own Works, that ſo you may flee to Chriſt for Refuge, and truſt only to the Free Grace of God for Juſtification and Strength, to fulfill the Law acceptably through Chriſt in your Converſation. And for this end you muſt endeavour to learn the utmoſt Strictneſs of the Commands, the exact Perfection and ſpiritual Purity which they require, that you may be the p. 272more convinced of Sin, and ſtired up to ſeek unto Chriſt for Remiſſion of Sin, for Purity of Heart, and ſpiritual Obedience, and be brought nearer to the Enjoyment of him. As Chriſt teſtified that the Scribel, who underſtood the greatneſs of that Command of Loving the Lord with all the Heart and Soul, was not far from the Kingdom of God, Mar. 12.34. the moſt effectual Knowledge for your Salvation, is to underſtand theſe Two Points. The deſperate Sinfulneſs and Miſery of your own natural Condition, and the alone Sufficiency of the Grace of God in Chriſt for your Salvation, that you may be abaſed as to the Fleſh, and exalted in Chriſt alone. And for the better underſtanding of theſe Two main Points, you ſhould learn how the firſt Adam was the figure of the ſecond, Rom. 5.14. How Sin and Death came upon all the natural Seed of the firſt Adam, by his Diſobedience in eating the forbidden Fruit, and how Righteouſneſs and Everlaſting Life come upon all the ſpiritual Seed of the ſecond Adam, Jeſus Chriſt, by his Obedience unto Death, even the death of the Croſs. You alſo ſhould learn the true difference betwixt the Two Covenants, the Old and the New, or the Law and the Goſpel; that the former ſhutteth us up under the Guilt and Power of Sin, and the Wrath of God and his Curſe, by its rigorons Terms, Do all the Commandments and live, and curſed are you if you do them not, and fail in the leaſt Point. The latter openeth the gates of righteouſneſs, and life to all Believers, (i. e. the New Covenant) by its gracious Terms, Believe in the Lord Jeſus Christ and live, i. e. All your Sins ſhall be forgiven, and Holineſs and Glory ſhall be given to you freely by his p. 273Merit and Spirit. Furthermore, you ſhould learn the Goſpel Principles that you are to walk by, for the attainment of Holineſs in Chriſt. And here I ſhall mind you particularly that you would be a good Proficient in Chriſtian Learning, if you get a good Underſtanding of the 6th. and 7th. Chapters of the Apoſtle Paul to the Romans, where the powerful Principles of Sanctification are purpoſely treated of, and differenced from thoſe weak and ineffectual Principles, which we are moſt naturally prone to walk by: I need not particularly commend any other Points of Religion to your Learning; for if you get the Knowledge of theſe principal Points which I have mentioned, and improve it to a right end, which is to Live and Walk by Faith in Chriſt, your own renewed Mind will covet the Knowledge of all other things that appertain to Life and Godlineſs; And if in any thing you be otherwiſe minded than is according to ſaving Truth, God ſhall reveal even this unto you, Phil. 3.15. Yet let me caution you, leſt inſtead of gaining Chriſt by your Knowledge, you rather loſe him by putting your Knowledge in the place of Chriſt, and truſting on it for your Salvation. One cauſe of the Jews periſhing was, that they rested in a form of knowledge, and of the truth in the law, Rom. 2.20. and doubtleſs, all that many Chriſtians will gain by their Knowledge in the end, will only be to be beaten with more Stripes, becauſe they place their Religion and Salvation, chiefly in the Knowledge of their Lords Will, and in their Ability to Talk and Diſpute of it, though it may be for the moſt part, at the Tavern or Ale-Bench, without preparing themſelves to do according p. 274thereunto, Luk. 12.47. much leſs are you to place your Religion and hope of Salvation, in a daily Task of reading Chapters, or repeating Sermons, without underſtanding more than the Papists do their Leſſons in the Latin Maſs, and Canonical Hours; as ſad Experience ſheweth that many ſeemingly Devout and frequent Hearers of the Word, do notwithſtanding remain in lamentable and wonderful Ignorance of the ſaving Truth; and in them is fulfilled the Prophecy of Iſaias, That in hearing they ſhall hear and not underſtand, and in ſeeing they ſhall ſee, &c. Mat. 13.14, 15.

2. Another means to be uſed diligently for the promoting of the Life of Faith, is Examination of our State and Ways according to the Word, whether we be at preſent in a State of Sin and Wrath, or of Grace and Salvation; that if we be in a State of Sin, we may know our Sickneſs, and come to the great Phyſician, while it is called to day: And if we be in a State of Grace, ws may know that we are of the truth, and aſſure our hearts before God, with the greater confidence, by the teſtimony of a good conſcience, 1 Joh. 3.19, 21. that ſo our Hearts may be more ſtrongly comforted by Faith, and eſtabliſhed in every good work; and that if our ways be evil, we may turn from them to the Lord our God through Chriſt, without whom none cometh to the Father, Lam. 3.40. Joh. 14.6. But your great care in this work of Self-examination, muſt be to perform it in ſuch a manner, that it may not hinder and deſtroy the Life of Faith, as it doth in many, inſtead of promoting it. Therefore beware leſt you truſt upon your Self-examination, rather than upon Chriſt: As ſome do that think they have made their Peace with God, meerly p. 275becauſe they have examined themſelves upon their Sick-Bed, or before the Receiving of the Lords Supper, though they have found themſelves Stark Naught, and do not depend on Chriſt to make them better; but on their own deceitful Purpoſes and Reſolutions. Think not that you muſt begin this Work with doubting whether God will extend Mercy to you, and ſave you, and that you muſt leave this, a Queſtion wholly under debate until you have found out how to reſolve it by Self-examination. This is a common and very pernicious Error in the very foundation of this Work, which is hereby laid in the great Sin of Unbelief, which as ſoon as it prevaileth, doth by its great Influence, Daſh and Obſcure all inward gracious Qualifications of Peace, Hope, Joy, Love to God and his People, before they be at all tryed whether they can give any good Evidence for their Salvation. And it makes People willing to think their own Qualifications better than they are, leſt they ſhould fall into an utter Deſpair of their Salvation; and thus it wholly marreth the good work of Self-examination, and maketh it deſtructive to our Souls; For to them that are defiled and unbelieving, there is nothing pure, Tit. 1.15. You ſhould rather begin the work with much aſſurance of Faith, that though you find your Heart never ſo wicked and reprobate at preſent, (as many of God's choiceſt Servants do often find) yet the Door of Mercy is open for you, and that God will certainly ſave you for ever, if you put your truſt in his Grace through Chriſt. I have formerly ſhewed that this confident Perſuaſion, is of the nature of ſaving Faith, and that we have ſufficient Ground for it in the Free Promiſes p. 276of the Goſpel; when we walk in Darkneſs and can ſee no Light ſhining forth in our gracious Qualifications. If we begin the work with this Confidence, it will make us impartial and not afraid to find out the worſt by our ſelves, and willing to judge that our hearts are deceitful above all things, and deſperately wicked beyond what we can find out, Jer. 17.9. And if we have any holy Qualifications, this Confidence will preſerve them in their Vigour and Brightneſs, that they may be able to give clear Evidence, that we are at preſent in a State of Grace. Mark well the difference betwixt theſe Two Queſtions, whether God will graciouſly accept and ſave me, though a vile Sinner through Chriſt, as before was ſaid, and whether I am already brought into a State of Salvation? The former of theſe I ſay, is to be reſolved affirmatively by a confident Faith in Chriſt; the latter only is to be inquired into by Self-examination. Miſ-ſpend not your time as many do, in poring upon your Hearts, to find whether you be good enough to truſt on Chriſt for your Salvation, nor to find whether you have any Faith, before you dare be ſo bold as to act Faith in Chriſt. But know that though you cannot find that you have any Faith or Holineſs, yet if you will now believe-on him that juſtifyeth the ungodly, it ſhall be accounted to you for righteouſneſs, Rom. 4.5. And if you love Chriſt and your own Soul, miſ-ſpend not your time in examining whether you have committed the unpardonable Sin againſt the Holy Ghoſt, except it be with a full Purpoſe to aſſure your ſelf more and more, that you are not guilty thereof; for any Doubtfulneſs in this Point, will but harden you in Unbelief. Remember p. 277well that the Queſtion to be reſolved, is, Whether you be at preſent in a ſtate of Grace? and to reſolve it, you muſt be willing to know the beſt by your ſelf as well as the worſt: And you muſt not think that Humility bindeth you to overlook your good Qualifications, and to take notice only of your Corruptions. But your great work muſt be, to find whether there be not ſome Drop of ſaving Grace in the Ocean of your Corruption? And it will conſiſt well with Humility to take notice of, and own any Spark of true Holineſs that is in you, becauſe the Praiſe and Glory of it belongeth not to you, but to God, Phil. 1.11. And you muſt try inherent Grace by the Touch-ſtone, not by the Meaſure; by its Nature, not its Degree; not denying any Luſtings of the Spirit in you, becauſe of the ſtrong Luſtings of the Fleſh againſt the Spirit; nor denying that you are Spiritual in ſome degree, and Babes in Chriſt; becauſe you find your ſelves carnal in a more prevailing degree, and the old man bigger than the new, Gal. 5.17. 1 Cor. 3.1. Eſpecially you are to examine and prove whether you be in the Faith; for if you make ſure of this, you make ſure of all the things that pertain to Life and Godlineſs; and if you doubt of this, you will certainly doubt of the Truth of any other Qualifications, and will ſuſpect them to be meerly Carnal and Counterfeit; becauſe it is a known Truth, that to the Ʋnbelieving there is nothing pure, and that all that have not truly received Chriſt by Faith, are at preſent in an unregenerate State, though they ſeem never ſo Pure and Godly, 2 Cor. 13.5. Tit. 1.15. And let not the Iſſue of this Tryal depend at all upon your Knowledge of the time p. 278when, or of the Sermon, Conference, or Place of Scripture, by which you were firſt converted to the Faith; though that is good to know too, if it may be. And ſome who have formerly lived in groſs Ignorance, or in a manifeſt Oppoſition to true Faith and Holineſs, may know ſuch Circumſtances of their Converſion, and may reflect upon them comfortably, as the Apoſtle Paul did, who was turned of a ſuddain from his Perſecuting Rage, to be a Diſciple and an Apoſtle of Chriſt; yet others, ſincere Believers, may be wholly Ignorant of them, as John the Baptiſt, who was filled with the Holy Ghost from his mothers Womb, Luk. 1.15. and they that have been trained up religiouſly, and known the Holy Scripture from their Childhood, as Timothy, 2. Tim. 3.15. Yea, and many that are firſt turned from groſs Ignorance and Profaneneſs, to ſome external Reformation, and then in proceſs of time, brought nearer to the Kingdom of Heaven, by inſenſible Degrees, before they be really new begotten by the Spirit of Faith. There are alſo ſome that deceive their Souls, by imagining that they know at what time, and by what Text of Scripture they were converted; and can make large Diſcourſes of the workings of God upon their Hearts, and are prone to talk unſeaſonably with Vain-glorying of their own Experiences, when at laſt, all their Experiences are not ſufficient to evidence that they ever attained to the leaſt meaſure of true ſaving Faith. Therefore that we may not unjuſtly condemn or juſtify our Faith, by proceeding on in-ſufficient Evidences in its Tryal, our beſt way, is to examine it by the inſeparable Properties of a true ſaving Faith, by putting to our ſelves p. 279ſuch Queſtions as theſe; Are we made throughly ſenſible of our Sinfulneſs, and of the Deadneſs and Miſery of our natural State, ſo as to deſpair abſolutely of ever attaining to any Righteouſneſs, Holyneſs or true Happineſs while we continue in it? Are the Eyes of our Underſtandings enlightned to ſee the Excellency of Chriſt, and the alone Sufficiency and All-ſufficiency of his Grace for our Salvation? Do we prefer the Enjoyment of him above all things, and deſire it with our whole Heart, as our only Happineſs, whatſoever we may ſuffer for his ſake? Do we deſire with our whole Heart to be delivered from the Power and Practice of Sin, as well as from the Wrath of God and the Pains of Hell? Do our Hearts come to Chriſt and lay hold on him for Salvation, by truſting him only, and endeavouring to truſt on him confidently notwithſtanding all Fears and Doubts that aſſault us? If you find in your ſelf a Faith that hath theſe Properties, though as ſmall as a Grain of Muſtard-Seed, and oppoſed with much Unbelief and manifold Corruptions in your Soul, you may conclude that you are in a ſtate of Salvation at preſent, and that your remaining work is to continue and grow in it more and more, and to walk worthy of it; you ſhould alſo examine the Fruits of your Faith, and try whether you can ſhew your Faith by your works, as you are taught, Jam. 2.18. that you may be ſure not to be deceived in your Judgment concerning it. And though it be true as I have noted, that Doubts concerning your Faith will breed doubting concerning the Sincerity of other Qualifications that are Fruits thereof, yet poſſibly you may get ſuch clear Evidences of your p. 280Sincerity, as may overcome and expell all your Doubts. And here you are not only to enquire whether your Inclinations, Purpoſes, Affections and Actions be materially good and holy, but alſo by what Principles they are bred and influenced? Whether it be by ſlaviſh fears of Hell, and mercenary hopes of getting Heaven by your Works, which are legal and carnal Principles, that can never breed true Holineſs; or by Goſpel Principles as by love to God, becauſe God hath loved you firſt, and to Chriſt, becauſe he hath dyed; and by the hope of eternal Life, as the free Gift of God through Chriſt, and dependance on God to ſanctify you by his Spirit according to his Promiſes. Remember that the New Teſtament is the miniſtration of the Spirit, 2 Cor. 3.6. and the Spirit will ſanctify us, not by legal, but by Goſpel Principles. Take notice further, that you need not trouble your ſelf to find out a multitude of Marks and Signs of true Grace, if you can find a few good ones: Particularly you may know, That you are paſſed from death to life, if you love the brethren, 1 Joh. 3.14. i. e. if you love all whom you can in Charity, judge to be true Believers, and that becauſe they are true Believers, and for the Truth Sake that dwelleth in them. As Solomon diſcerned the true Mother of the Child, by her Affection towards her Child; ſo the Mother Grace of Faith, may be diſcerned by the Love that it breeds in us, toward all true Believers. To conclude this Point, Happy are you if you can find ſo much Evidence of the Fruits of your Faith, as may enable you to expreſs your Sincerity in theſe moderate Terms, Pray for us, for we truſt we have a good p. 281conſcience in all things, willing to live honeſtly, Heb. 13.18.

3. Meditation on the Word of God is of very great uſe and advantage, for the attainment and practice of Holineſs through Faith in Chriſt. It is a Duty whereby the Soul doth Feed and Ruminate upon the Word as its Spiritual Food, and digeſteth it, and turneth it into Nouriſhment, whereby we are ſtrengthned for every good Work. Our Souls are ſatisfied therewith, as with marrow and fatneſs: When we remember God upon our Beds, and meditate on him in the Nightwatches, Pſal. 68.5, 6. The new Nature may well be called the Mind, Rom. 7.25. becauſe it liveth and acteth, by minding of, and meditating on ſpiritual things. Therefore it is a Duty to be practiſed, not only at ſome limited times, but all the day, Pſal. 119.97. yea, day and night, Pſal. 1.2. even in our ordinary Employments at home and abroad. An habitual knowledge of the Word will not profit us, without an active minding it by frequent Meditation. Some think, that much Preaching of the Word is not needful, where a People are already brought to the knowledge of thoſe things that are neceſſary to Salvation. But they that are regenerated by the Word, find by Experience; that their Spiritual Life is maintained and encreaſed by often minding the ſame Word: And therefore as new born Babes, they deſire the ſincere milk of the Word, that they may grow thereby, 1 Pet. 2.2. and would by the Preachers, be put often in remembrance of the ſame things, that they may feed upon them by Meditation, tho they know them already, and are eſtabliſhed in the preſent Truth, 2 Pet. 1.12. p. 282But here our greateſt Skill, and chiefeſt Concernment lies, in practiſing this Duty in ſuch a manner, as that it may be ſubſervient, and not at all oppoſite to the Life of Faith. We muſt not rely upon the performance of a daily task of Meditation; as a work of Righteouſneſs for the procurement of the Favour of God, inſtead of relying on the Righteouſneſs of Chriſt, as indeed we are prone to do, to catch at any Straw rather than to truſt only on the Free Grace of God in Chriſt for our Salvation. And the end of our Meditation muſt not be meer Speculation and Knowledge of the Truth, but rather the vigorous preſſing it upon our Conſciences, and the ſtirring up our Hearts and Affections to the Practice of it: And in ſtirring up our ſelves to holy Practice, we muſt warily obſerve how far the ſeveral parts of the Truth of God are powerful and effectual for the attainment of this End, that we may make uſe of them accordingly. We muſt not imagine as too many do, yea, and ſome great Maſters in the Art of Meditation, that we can bring our Hearts effectually to the Love of God and Holineſs, and can work ſtrange Metamorphoſes, and work or frame in our Hearts any holy Qualifications or Vertue, meerly by working in our ſelves ſtrong Apprehenſions of God's eternal Power and God-head, his ſoveraign Authority, Omniſcience, perfect Holineſs, exact Juſtice, the equity of his Law, and reaſonableneſs of our Obedience to it; the unſpeakable Happineſs prepared for the Godly, and Miſery for the Wicked to all Eternity. Meditation on ſuch things as theſe, is indeed very uſeful to preſs upon our Conſciences the Strictneſs of our Obligation p. 283to holy Duties, and to move us to go by Faith to Chriſt, for Life and Strength to perform them. But that we may receive this Life and Strength whereby we are enabled for immediate performance, we muſt meditate believingly on Chriſt's ſaving Benefits, as they are diſcovered in the Goſpel, which is the only Doctrin which is the Power of God to our Salvation, and whereby the quickning Spirit is ministred to us, and that is able to build us up, and give us an inheritance among all them which are ſanctifyed, Rom. 1.16. 2 Cor. 3.6. Act. 20.32. You muſt take ſpecial care to act Faith in your Meditation, mix the Word of God's Grace with it, or elſe it will not profit you, Heb. 4.2. and if you ſet the loving kindneſs of God frequently before your eyes, by meditating on it believingly, you will be ſtrengthned to walk in the truth, Pſal. 26.2. and by beholding as in a glaſs the glory of the Lord, you will be changed into the ſame image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. This kind of Meditation is ſweet and delightful to thoſe that are guided to it by the Spirit of Faith, and it needs not the help of ſuch artificial-Methods as the Vulgar cannot eaſily learn: You may let your Thoughts run in it at liberty, without confining them to any rules of Method; you will find your Souls much enlivened by it, and enriched with the Grace of God, which cannot be effected by any other kind of Meditation, though it be never ſo methodical, and curiouſly framed according to the Rules of Art.

4. The Sacrament of Baptiſm muſt needs be of great uſe to promote the Life of Faith, if it be made uſe of according to its Nature and Inſtitution, p. 284becauſe it is a ſeal of the righteouſneſs of faith, as circumciſion was formerly, Rom. 4.11. But then we muſt take heed of making it a Seal of the contrary Righteouſneſs of Works, as the carnal Jews did, that ſought to be juſtified by the Law of Moſes, and as many Chriſtians do, that transform the New Covenant into a Covenant of Works, requiring ſincere Obedience to all the Laws of Christ, as the condition of our Juſtification; into which new deviſed Covenant, they think themſelves to be entred by their Baptiſm. I may ſay of Baptiſm thus perverted and abuſed, as the Apoſtle ſaith of Circumciſion. Baptiſm verily profiteth if thou keep the Law, but if thou be a Breaker of the Law, thy Baptiſm is made no Baptiſm, Rom. 2.26. If thou be Baptiſed, ſo long as thou continueſt in the abuſe of that holy Ordinance, Chriſt ſhall profit you nothing; Chriſt is become of no effect to you; Ye are all fallen from grace, Gal. 3.2.4. Beware alſo of making an Idol of Baptiſm, and putting it in the place of Chriſt, as the Papiſts do, who hold that it conferreth Grace by the very work that is performed in the Adminiſtration of it. And as many Ignorant People do, that truſt rather on their Baptiſm, than on Chriſt; like to the Phariſees, who placed their Confidence on Circumciſion, and other external Privileges, Phil. 3.4, 5. We are to know that God is not well pleaſed with many that are Baptiſed, 1 Cor. 10.2, 5. and the time will come when he will puniſh the Baptiſed with the Unbaptiſed, as well as the circumciſed with the uncircumciſed, Jer. 9.25. Beware alſo of advancing Baptiſm to an equal Partnerſhip with Faith in your Salvation, as ſome p. 285do, who account all Baptiſm null and void, beſides that which is adminiſtred to perſons grown up to years of Diſcretion, and they that refuſe to be re-baptized at thoſe years, are to be accounted Aliens from the true Church, from Chriſt and his Salvation, notwithſtanding all their Faith in Chriſt. If the Baptiſm of Infants were null and void, yet the want of true Baptiſm would be no Damning matter to thoſe that are otherwiſe perſwaded. Circumciſion was as neceſſary as Baptiſm in its time, and yet the Iſraelites omitted it for the ſpace of forty years in the Wilderneſs, without fearing that any would fall ſhort of Salvation for want of it, John 5.6, 7. Many precious Saints in the Primitive times of Perſecution, have gone to Heaven through a Baptiſm of Suffering for the Name of Chriſt, before they had opportunity to be Baptized with Water: And in thoſe ancient Times, when the Cuſtom of deferring Baptiſm too much prevailed, we are not to think, that none were in a ſtate of Salvation by Faith in Chriſt, that deferred that Ordinance, or neglected it. Take notice further, that it is not ſufficient to avoid the pernicious Errors of thoſe that pervert Baptiſm, contrary to its Inſtitution; but you muſt be alſo diligent in the improving of it to the ends for which it was inſtituted. And here let me deſire you to put the Queſtion ſeriouſly to your Souls, What good uſe you do make of your Baptiſm? How often, or ſeldom do you think upon it? The vulgar ſort of Chriſtians, yea it may be feared, many ſincere Converts, do ſo little think upon their own Baptiſm, and ſtudy to make a due improvement of it, that its of no more profit to their Souls, than if they never had p. 286bin Baptized; yea, their ſin is the more aggravated by rendring ſuch an Ordinance of none effect to their Souls, through their own groſs neglect. Tho Baptiſm be adminiſtred to us but once in our Lives, yet we ought frequently to reflect upon it, and upon all Occaſions to put the Queſtion to our ſelves, Into what were we Baptized? Acts 19.2. What this Ordinance Seals? What did it engage us to? And accordingly, we muſt ſtir up and ſtrengthen our ſelves by our Baptiſm, to lay hold on the Grace which it ſeals to us, and to fulfil its Engagements. We ſhould often remember, that we are made Chriſts Diſciples by Baptiſm, and engaged to hear him rather than Moſes, and to Believe on him for our Salvation; as John baptized with the Baptiſm of Repentance, ſaying to the People, That they ſhould believe on him that ſhould come after him, i. e. on Chriſt Jeſus. We ſhould remember, that our Baptiſm ſealed our putting on of Chriſt, and our being the Children of God by Faith in Chriſt, and our being no longer under the former Schoolmaſter the Law, Gal. 3.25, 26, 27. And that it ſealed to us the putting off the body of ſin, and our Burial and Reſurrection with Chriſt by Faith, and the forgiving of our treſpaſſes, Col. 2.12, 13. Our being made Members of one Body of Chriſt, and to drink into one Spirit, 1 Cor. 12.12, 13. We may find by ſuch things as theſe which are more fully diſcovered in the Goſpel, that it is the proper nature and tendency of Baptiſm, to guide us to Faith in Chriſt alone for remiſſion of Sins, Holineſs, and all Salvation, by Union and Fellowſhip with him, and that a diligent improvement of this p. 287Ordinance, muſt needs be of great advantage to the Life of Faith.

5. The Sacrament of the Lords Supper is as a ſpiritual Feaſt to nouriſh our Faith, and to ſtrengthen us to walk in all Holineſs by Chriſt living and working in us; if it be uſed according to the Patern which Chriſt gave us in its firſt Inſtitution, recorded by Three Evangeliſts, Mat. 26.26. Mar. 14.22, 24. Luk. 22.19, 20. and was extrordinarily revealed from Heaven by Chriſt himſelf to the Apoſtle Paul, 1 Cor. 11.23, 25. that we might be the more obliged and ſtirred up to the exact Obſervation of it. Its end is not only that we may remember Chriſts Death in the Hiſtory, but in the Myſtery of it; as that his Body was broken for us, that his Blood is the Blood of the New Teſtament or Covenant, ſhed for us and for many for the remiſſion of Sins, that ſo we may receive and enjoy all the Promiſes of the New Covenant which are recorded, Heb. 8.12. Its end is to mind us that Chriſts Body and Blood are Bread and Drink, even allſufficient Food to nouriſh our Souls to everlaſting Life, and that we ought to take, and eat, and drink him by Faith, and to aſſure us that when we truly believe on him, he is as really and cloſely united to us by his Spirit, as the Food which we eat and drink is united to our Bodies. Chriſt himſelf Joh. 6. doth more fully explain this Myſtery. Furthermore, this Sacrament doth not only put us in mind of the ſpiritual Bleſſings, wherewith we are Bleſſed in Chriſt and our Enjoyment of them by Faith, but alſo it is a Mean and Inſtrument, whereby God doth really exhibit and give forth Chriſt and his Salvation to true Believers, p. 288and whereby he doth ſtir up, and ſtrengthen Believers to receive and feed upon Chriſt by preſent actings of Faith, while they partake of the outward Elements. When Chriſt ſaith eat, drink, this is my body, this is my blood, no leſs can be meant, than that Chriſt doth as truly give his Body and Blood to true Believers in that Ordinance, as the Bread and Cup; and they do as truly receive it by Faith. As if a Prince inveſt a Subject in ſome Honourable Office, by delivering to him a Staff, Sword or Signet, and ſay to him, take this Staff, Sword or Signet, this is ſuch an Office or Preferment; or if a Father ſhould deliver a Deed for Conveyance of Land to his Son, and ſay, take it as thine own, this is ſuch a Farm or Mannor, how can ſuch Expreſſions import any leſs in common Senfe and Reaſon, than a Preſent, Gift and Conveyance of the Offices, Preferments and Lands, by, and with thoſe outward Signs. Therefore the Apoſtle Paul aſſerteth, that the bread in the Lords ſupper, is the communion of the body of Chriſt, and the cup is the communion of his blood, 1 Cor. 10.16. which ſheweth that Chriſt's Body and Blood, are really communicated to us, and we do really partake of them, as well as of the Bread and Cup. The chief Excellency and Advantage of this Ordinance is, That it is not only a Figure and Reſemblance of our living upon a crucified Saviour, but alſo a precious Inſtrument, whereby Chriſt the Bread and Drink of Life, is really conveyed to us, and received by us through Faith. This makes it to be a Love-Token, worthy of that ardent Affection toward us, which filled Chriſt's Heart at the time when he inſtituted it, when he was on the point of finiſhing of his p. 289greateſt work of Love, by laying down his Life for us, 1 Cor. 11.23. And this is diligently to be obſerved, that we may make a right improvement of this Ordinance, and receive the ſaving Beneſits of it. One reaſon why many do little eſteem, and ſeldom or never partake of this Ordinance, and do find little benefit by it is, becauſe they falſly imagine, that God in it only holds forth naked ſigns and reſemblances of Chriſt and his Salvation, which they account to be held forth ſo plainly in Scripture, that they need not the help of ſuch a ſign: Whereas, if they underſtood, that God doth really give Chriſt himſelf to their Faith, by and with thoſe Signs and Reſemblances, they would prize it as the moſt delicious Feaſt, and be deſirous to partake of it on all opportunities, Acts 2.42. and 20.7. Another reaſon why many partake ſeldom or never of this Ordinance, and know little of the benefit of it, is, becauſe they think themſelves brought by it into great danger of eating and drinking their own Damnation, according to thoſe terrifying words of the Apoſtle, 1 Cor. 11.29. therefore they account it the ſafeſt way wholly to abſtain from ſuch a dangerous Ordinance; or at leaſt, that once a year is enough to run ſo great a Hazard. And if they be brought to it ſometimes by conſtraint of Conſcience, their ſlaviſh Fears bereave them of all comfortable Fruit of it. So that inſtead of ſtriving to receive Chriſt and his Salvation therein, they account themſelves to have ſucceeded well, if they come off without the Sentence of Damnation. As the Jewiſh Rabbies write, that the High-Prieſts Life was ſo eminently hazarded by his entring once a year into the Holy of Holies, p. 290that he ſtayed there as little time as he could, leſt the People ſhould think him to be ſtruck dead by the Hand of God: And when he was come forth alive, he uſually made a Feaſt of Thankſgiving for Joy of ſo great a Deliverance. But there is no reaſon why we ſhould be ſo much terrified by thoſe words of the Apoſtle, for they were darted againſt ſuch a groſs prophanation of the Lords Supper amongſt the Corinthians as we may eaſily avoid, by obſerving the Inſtitution of it, which the Apoſtle propoſeth to them as a ſufficient remedy againſt the groſs abuſe, in not diſcerning or differencing the Lords Body from other bodily Food, and partaking of it as their own Supper, with ſuch diſorder, that one was Hungry, and another Drunken. Beſides, that terrifying word Damnation, may be rendred more mildly Judgment, as it is in the Margent; yea the Apoſtle himſelf, Ver. 32. doth interpret it of a merciful, temporal Judgment, whereby we are chaſtened of the Lord, that we ſhould not be condemned with the World. We are indeed prone to ſin in receiving this Ordinance unworthily, and ſo we are alſo to pollute more or leſs, all other holy things that we meddle with. So that the conſideration of our danger might ſill us with ſlaviſh fear in the uſe of all other means of Grace as well as of this, were it not that we have a great High-Prieſt, to bear this Iniquity of our holy things, Exod. 28.38. under the Covert of whoſe Righteouſneſs we are to draw near unto God, without ſlaviſh fear in the full aſſurance of Faith, in this as well as in other holy Ordinances; and we are to rejoyce in the Lord in this ſpiritual Feaſt, as the Jews were bound to do in their ſolemn Feasts, Deut. 16.14, 15. There are other Abuſes p. 291of this Ordinance like to thoſe of Baptiſm forementioned, whereby it is rendred oppoſite, rather than ſubſervient to the Life of Faith. Some put it in the place of Chriſt by truſting on it as a work of Righteouſneſs, for the procuring of Gods Favour, or an Ordinance ſufficient to confer Grace to the Soul by the very work wrought. Others make it ſo neceſſary, that they account that Faith is not ſufficient without it; and therefore they will partake of it if they can poſſibly, tho it be in a diſorderly manner upon their ſick-Beds, when they are in fear of Death, as their Viaticum. The Papiſts do horribly Idolize it by their figment of Tranſubſtantiation, and the Adoration of their Breaden God, and their Sacrifice of the Maſs for the ſins of the Quick and the Dead. We ought warily to conceive, that the true Body and Blood of Chriſt are given to us, with the Bread and Wine, in a ſpiritual myſterious manner, by the unſearchable Operation of the Holy Spirit, uniting Chriſt and us together by Faith, without any Tranſubſtantiation in the outward Elements.

6. Prayer is to be made uſe of, as a means of living by Faith in Chriſt, according to the New Man. And it is the making our Requeſts with Supplication and Thankfgiving: That it is to be uſed ſo, as an eminent Means appears, becauſe God requireth it, 1 Theſſ. 5.17. Rom. 12.12. It is our prieſtly Work, 1 Pet. 2.5. compared with Pſal. 141.2. and the property of Saints, 1 Cor. 1.2. and God is a God, hearing Prayer, Pſal. 65.2. God will be prayed to by his People for the benefit that he is minded to beſtow upon them when once he hath enabled them to pray; though at firſt he is found of them that ſeek him not, p. 292Ezek. 36.27, 37. Phil. 1.19, 20. that he may prepare them for Thankſgiving, and make Benefits double Benefits to them, Pſal. 66.16, 18, 19. and 50.15. 2 Cor. 1.10. 11. Though his Will be not changed by this means; yet it is accompliſhed ordinarily, and his Purpoſe is to accompliſh it this way. And therefore truſting aſſuredly ſhould not make us neglect, but rather perform this Duty, 2 Sam. 7.27. Chriſt the Mediator of the new Covenant by which Juſtification and Sanctification are promiſed, is alſo the Mediator for Acceptance of our Prayers, Heb. 4.15, 16. The Spirit that ſanctifieth us, begette…h us in Chiſt, ſheweth the things of Chriſt to us, is a Spirit of Prayer, Zech. 12.10. Gal. 4.6. He is as Fire inſlaming the Soul, and making it to mount upward in Prayer to God. Prayerleſs People are dead to God. If they are Children of Sion; yet they are but ſtill-born, dead Children that cry not, Acts 9.11. not written among the living in Jeruſalem: Heathens in Nature, though Chriſtians in Name, Jer. 10.25. It is a Duty ſo great, that it is put for all the Service of God, as a fundamental Duty, which if it be done, the reſt will be done well, and not without it; and other Ordinances of Worſhip are Helps to it, Iſa. 56.7. It is the great means whereby Faith doth expert it ſelf to perform its whole Work, and poureth it ſelf forth in all holy Deſires and Affections, Pſal: 62, 8. and ſo yeilds a ſweet ſavour as Mary's Box of precious Spicknard, Mark 14.3. John 12.3. And ſo the ſame Promiſes are made to Faith and Prayer, Rom. 10.11, 12, 13. It is our continual Incenſe and Sacrifice, whereby we offer our ſelves, Hearts, Aſſections and Lives to God, Pſal. 141.2. We act all Grace in it, p. 293and muſt act it this way, or elſe we are not likely to act it any other way. And as we act Grace ſo we obtain Grace by it, and all Holineſs, Pſal. 138.3. Luk. 11.13. Heb. 4.16. Pſal. 81.10. Our Riches come in by it. Iſrael prevails while Moſes holds up his Hands, Exod. 17. By Prayer Hannah is ſtrengthened againſt her Sorrows, 1 Sam. 1.15, 18. Peace is continued, Phil. 4.6, 7. the diſordered Soul ſet in order by it as Hannah, 1 Sam. 1. Pſal. 32.1, 5. Incenſe was ſtill burnt while the Lamps were dreſſed, Exod. 30.7, 8. It is added to the Spiritual Armoury, not as a particular piece of it, but as a means of putting on all, and making uſe of all aright, that we may ſtand in the evil Day, Eph. 6.18. It is a means of transfiguring us into the likeneſs of Chriſt in Holineſs, and making our ſpiritual Faces to ſhine, as Chriſt was transfigured bodily whilſt he prayed, Luk. 9.29. and Moſes his Face ſhone whilſt he talk'd with God, Exod. 34.29. Hence the frequent uſe of this Duty is commended to us, Eph. 6.18. foreign on all Seaſons and Opportunities, and by the example of the Saints in publick with the Congregation, Acts 2.42. & 10.30, 31. Solemn continued Acts of Prayer ſhould be, Mat. 6.1. Yea, ſeveral times, as Morning and Evening Sacrifice, Dan. 6.10. Pſal. 92.2. or Thrice, Pſal. 55.17. beſides ſpecial Occaſions, Jam. 5.13. and brief Ejaculations, that hinder not other buſineſs, Pſal. 129.8. 2 Sam. 15.31. Nch. 2.4. Prayers ſhould be ſolemn in our Cloſets, Mat. 6.6. in Families, Acts 10.30, 31. And as Sacrifices were multiplyed on the Sabbath-days, and days of Atonement, and at other appointed ſeaſons, Numb … the continual burnt-offering, ſo ought … p. 294In a word, a Chriſtian ought to give up himſelf eminently to this Duty, Pſal. 109.4. without limits, Pſal. 119.164. But the great work is, to practiſe this Duty rightly for Holineſs, only by Faith in Chriſt. Here we had need ſay, Lord teach us to pray, Luke 11.1. and that not only as to the matter, but as to the manner, both which are taught by Chriſt in ſome meaſure, in that brief patern of Prayer which he taught his Diſciples. But for the underſtanding of it, we muſt conſult the whole Word, 2 Tim. 3.16, 17. And we have need of the Spirit of Chriſt to guide us in the Duty; and therefore we are taught to pray by the Spirit, i. e. the Holy Ghoſt, Jude 20. Eph. 2.18. the Spirit of God only guideth and enableth our Souls to Pray aright; and that you may do ſo, take theſe Rules:

1. You muſt pray with your Hearts and Spirits, Iſa. 26.9. Joh. 4.24. where the Spirit of Chriſt, and of Prayer, principally reſides, Gal. 4.6. Eph. 1.17. with Ʋnderſtanding, 1 Cor. 14.15, 16. for we are renewed in Knowledg, Col. 3.10. 2 Pet. 1.3. ſo that praying in Ignorance cannot Sanctifie. And it muſt be with ſincere hearty deſire of the good things we ask in Prayer: For God ſeeth the Heart, Pſal. 62.8. Prayer is chiefly a heart-work, Pſal. 27.8. God heareth the Heart without the Mouth, but never heareth the Mouth acceptably without the Heart, 1 Sam. 1.13. Your Prayer is odious Hypocriſie, mocking of God, and taking his Name in vain, when you utter Petitions for the coming of his Kingdom, and doing of his Will, and yet hate Godlineſs in your Heart. This is Lying to God, and ſlattering with your Lips, but no true Prayer; and ſo God takes it, Pſal. 78.36. p. 295and you muſt have a ſenſe of your wants and neceſſities, and that God only can ſupply, 2 Chron. 20.12. And fervency in thoſe deſires is required, Jam. 5.16. And you muſt pray with attention, minding your ſelves what you pray, or elſe you cannot expect that God ſhould mind it, 1 Pet. 4.7. Watch to it, Dan. 9.3. Set your ſelves to this Duty intently. God ſeeth where your Heart is wandring, when you pray without attention, Ezek. 33.31. When you ſay never ſo many prayers without Underſtanding, Attention, Affection, it is not praying at all, but ſinning and playing the Hypocrite, as Papiſts mumble over their Latin Prayers upon the Beads by Tale, prating like Parrots, what they cannot underſtand. And thus ignorant People ſay over their Forms of Engliſh Prayers, and account they have well-diſcharged their Duty, tho their Heart prayed not at all, and were minding other things. This is a meer Lip-labour and bodily Exerciſe, offering a dead Carcaſs to God, plain deceit, Mal. 1.13, 14. a form of Godlineſs, with denying the Power, 2 Tim. 3.5. whereby Popery hath cheated the World of the Power of this, and all other Holy Ordinances. They ſay, God minds and knows what they ſpeak, and approves it. I anſwer, He doth ſo as to Judg them for Hypocrites and profane perſons, for not knowing, minding and approving what they utter themſelves: He hath no pleaſure in Fools, Eccleſ. 5.1, 2. They would not deal ſo with an Earthly Prince.

2. You muſt pray in the Name of Chriſt; for the Spirit glorifies Chriſt, Joh. 16. and leadeth us to God through Chriſt, Eph. 2.18. As I have ſhewed that walking in the Spirit and walking in Chriſt, p. 296is all one, ſo praying in the Spirit, and by, and through Chriſt: And as we are to walk in the Name of the Lord, and to do all things in his Name, as is commanded, Joh. 14.13, 14. It is not enough to conclude our Prayers, through Jeſus Chriſt our Lord, but we muſt come for Bleſſings in the Garments of our elder Brother, and muſt depend upon his Worthyneſs and Strength for all. So alſo we muſt praiſe God for all things in his Name, as things received for his ſake, and by him, Eph. 5.20. We muſt lay hold on his Strength only, and plead nothing, and own nothing for our Acceptance but him. We muſt not plead our own works arrogantly, like the proud Phariſee, Luk. 18.11.12. except only as Fruits of Grace, and Rewards of Grace, Iſa. 38.1, 2. Praying in the Spirit is upon Goſpel, not legal Principles, Rom. 7.6. with 2 Cor. 6.3. with great Humiliation, and ſenſe of Unworthyneſs, Pſal. 51. with a broken Spirit, with Deſpair of Acceptance, otherwiſe than upon Chriſt's Account, Dan. 9.18. If your Enlargements, Struglings, Meltings, have been never ſo great, yet without this, all is Abominable.

3. Hence you muſt not think to be accepted for the Goodneſs of your Prayers, and truſt on them as works of Righteouſneſs, which is making Idols of your Prayers, and putting them into the place of Chriſt, quite contrary to praying in the Name of Chriſt. Thus Papiſts hope to be ſav'd by ſaying their Tale of Prayers upon their Bead-Rows; and they have Indulgences granted upon their ſaying ſo many Prayers, and of ſuch a ſort. Yea, ſome ignorant Proteſtants, truſt on their Prayer as Duties of Righteouſneſs; and they p. 297think one Prayer to be more acceptable than another, by reaſon of the Holineſs of the Form, if it were made by Holy Men; eſpecially the Lords Prayer, which they uſe to help them in any Exigence or Danger; how little ſoever they can apply it to their own Caſe, they make an Idol of it. And ſome uſe it and other places of Scriptures, as a Spell or Charm, to drive away the Devil: And others think their Prayers more acceptable in one place than in another, by reaſon of the Holineſs of the place, Joh. 4.21, 24.1 Tim. 2.8. Others truſt on their much ſpeaking, Mat. 6. which they call the enlarging of their Hearts. They think to put off God, and ſtop the Mouth of Conſcience with a few Prayers, and ſo to live as they liſt.

4. Pray to God as your Father, through Chriſt as your Saviour, in Faith of Remiſſion of Sins, and your acceptance with God, and the obtaing of all other things which you deſire of him, as far as is neceſſary for your Salvation, Jam. 1.5, 6, 7. ch. 5.15. 1 Joh. 5.14, 15. Mar. 11.24. Heb. 10.24. and Pſal. 62.8. and 86.7. and 55.16. and 57.1, 2. and 17.6. This is praying in Chriſt, Eph. 3.12. and by the Holy Ghoſt, the Spirit of Adoption, Rom. 8.16. Gal. 4.6. Without this, Prayer is Lifeleſs and Heartleſs, and but a dead Carcaſs, Rom. 10.14. Pſal. 77.4. By this you may judge whether you have prayed rightly, more than by your melting Affection, or largeneſs in Expreſſion. Though you be not aſſured that you ſhall have every thing that you ask, yet every thing that is good. This Faith you muſt endeavour to act; and therefore if any Sin lye on p. 298Conſcience, you muſt ſtrive firſt to get the Pardon of it, Pſal. 32.1.5. and 51.14, 15. and Puriſication from it by Faith, that you may lift up holy hands without wrath and doubting, 1 Tim. 2.8. The ſin of wrath there is eſpecially mentioned, becauſe that is contrary to Love and forgiving others. Here lyes the Strength, Life and Powerfulneſs of Prayer: Set Faith on work, and you will be powerful and prevail.

5. You muſt ſtrive in Prayer to ſtir up, and act every other ſanctifying Grace through Faith, moving you thereunto. Thus your Spikenards will yield their Smell, as godly ſorrow, Pſal. 38.18. peace, Iſa. 27.8. joy, Pſal. 105.3. hope, Pſal. 71.5. deſire and love to God, Pſal. 4.6. and love to all his commands, Pſal. 119.4, 5. and to his people out of love to him, Pſal. 122. you muſt ſeek the Spirit it ſelf in the firſt place, Luk. 11.13. Pſal. 37.5. and all ſpiritual things, Mat. 6.33. Praying only for carnal things, ſhews a carnal Heart, and leaves it carnal, Pray for faith, Mar. 9.24. and for ſuch things as may ſerve moſt for the glorifying God, 2 Chron. 1.11, 12. and for outward things, you muſt act in ſubmiſſion to his Will; and thus Prayer ſets you in a holy frame, Mat. 26.42. Luk. 22.42, 43. Hallowing Gods Name, muſt be your aim, Mat. 6. not your Luſts, Jam. 4.3.

6. Strive to bring your Soul into order by this Duty, however diſordered by Guilt, Anguiſh, inordinate Cares or Fears, Pſal. 32.1, 5. and 55.16, 17, 20, 22. and 69.32. Phil. 4.6, 7.1 Sam. 1. A Watch muſt be often wound up; you muſt wreſtle in Prayer againſt your Unbelief, Doubting, Fears, Cares, Reluctancy of the Fleſh, to that which is good, againſt all Evil, Luſts and p. 299Deſires; Coldneſs of Affection, Impatience, trouble of Spirit, every thing that's contrary to an Holy Life, and the Graces and holy Deſires to be acted for your ſelves or others, Col. 4.12. Rom. 15.30. Stir up your ſelves to the Duty, Col. 2.1, 2. Iſa. 64.7. Though the Fleſh be croſs and reluctant, we muſt not yield, but reſiſt by the Spirit, Mat. 26.41. And thus we ſhall find the Spirit helping our Infirmities, Rom. 8.26, 27. Though God ſeem to defer long, we muſt not faint or be diſcouraged, Luk. 18.1, 7. The greater our Agonies be, the more earneſtly we are to pray, Pſal. 22.1, 2. Luk. 22.42. This is foreign Rom. 12.12. Eph. 6.18. Thus you will find Prayer a great Heart-work, and not ſuch a thing as may be done while you think on other things, and that it requireth all the Strength of Faith and Affection, that you can poſſibly ſtir up: Thus you may get a holy Frame.

7. You muſt make a good uſe of the whole matter, and all the manner of Prayer, as ordinary and extraordinary Exigencies may require to ſtir up Grace in you, by wreſtling, and to bring your Hearts into a holy Frame. As in Confeſſion, you muſt condemn your ſelf according to the Fleſh, but not as you are in Chriſt. You muſt not deny that Grace that you have, as if you were only wicked hitherto, and now to begin again, which hinders Praiſe for Grace received in thoſe that are already converted. In Supplication you muſt endeavour to work up your Heart to a godly Sorrow, Pſal. 38.18. and a holy ſenſe of your own Sin and Miſery, and lay before you the Aggravations thereof, Pſal. 51.3. Pſal. 102. Complaint and Lamentation are one great part of Prayer, p. 300as Lamentations of Jeremiah. And you muſt add pleading to your Petitions, with ſuch Arguments as may ſerve to ſtrengthen Faith, and to ſtir up, and kindle Affection, Job 23.4. which pleadings are taken from Attributes, Num. 14.17, 18. Promiſes, 2 Sam. 7.27, 28, &c. Gen. 32.9, 12. the equity of our cauſe, Pſal. 17.2, 3. the advantage and benefit of the thing to the glory of God and our comfort, Pſal. 115.1, 2. Pſal. 79.9.10, 13. Naked Petitions are not ſufficient, when the Soul findeth ſpecial cauſe of ſtrugling and wreſtling againſt Corruptions and Dangers, and for Mercies. Chriſts large Prayer is made up, Joh. 17. of pleading, and very few Petitions. And we muſt make uſe alſo of Praiſe and Thankſgiving, for to ſtir up Peace, Joy, Love, &c. Gen. 33.10. Pſal. 18.1, 2, 3. and 33.1. and 74.14. and 104.34. Eſpecially be much in praiſing God for Mercies of the new State in Chriſt, Eph. 1.3. and then you will the better give thanks for all benefits on his account, Eph. 5.20. 1 Theſſ. 5.18. and plead thoſe Benefits to ſtir up to Faith and Duty. That brief Ejaculation, Lord have mercy on me, is very good to be uſed; but it will not anſwer the end and uſe of the whole Duty of Prayer, as ſome lazy carnal People would have it, and ſo harden themſelves in the neglect of the Duty. Though the large Improvement and uſe of all the matter of Prayer at all times, is not required, but only as ordinary, or extraordinary Occaſions may require.

8. You muſt not confine and limit your Prayers by any preſcribed Form, ſeeing it is impoſſible that any ſuch Forms ſhould be contrived, as ſhould anſwer and fit, all the various Conditions and Neceſſities of the Soul at all times: I do not condemn p. 301all Forms, as that made by Chriſt, the Lords Prayer; though it were eaſie to ſhew that Chriſt never intended it for a Form of Prayer, ſo as to bind any to the preciſe Form of Words; and it's plain the Spirit of God hath expreſſed it in different Words, Mat. 6. Luk. 11. But better to pray by that Form or other Forms, than not at all. It is uncharitable to take away Crutches, or Woodden Leggs from lame People, yet none will look upon them but as dead helps. I ſay it is utterly unlawful to bind our ſelves to any Form, becauſe none can anſwer the Duty fitly, and ſuitably to particular occaſions, Eph. 6.18. Phil. 4.6. Joh. 15.7. 1 Theſſ. 5.18. Eph. 5.20. You muſt make the whole Scripture your Common-Prayer-Book, as the Primitive Church did, being the Language of the Spirit reaching all Occaſions and Conditions, and ſitteſt to ſpeak to God in. And if you uſe a Form, you muſt follow it by the Spirit, further than the Form goes, according as he ſhall guide you by the Word, or elſe you quench the Spirit, 1 Theſſ. 5.19. If you know the Principles of Prayer, and have a lively ſenſe of your Neceſſities, and hearty Deſires of Gods Grace and Mercies, you will be able to pray without Forms, and your Affections will bring forth words out of the fulneſs of your Heart. And you need not be over-ſolicitous and timorous about words; for doubtlesſ, the Spirit who is the help to us in ſpeaking to Men, will alſo much more help us to ſpeak to God, if we deſire it, 1 Cor. 1.5. Mar. 13.11. Luk. 12.12. And God regards not eloquent Words, nor artificial Compoſure, neither need we regard it in private Prayer, Iſa. 38.14. If you limit your ſelf to Forms, you will thereby grow formal, and limit the Spirit.

p. 3027. Another means appointed of God, is Singing of Pſalms, i. e. Songs of any ſacred Subject compoſed to a Tune, are Hymns or Songs of Praiſe, and ſpiritual Songs, of any ſublime ſpiritual Matter, as Pſal. 45. and the Song of Solomon. God hath commanded it, Col. 3.16. Eph. 5.19. in the New Teſtament. Though now in theſe days, many queſtion whether it be an Ordinance or no; and there were many Commands for it under the Old Teſtament, Pſal. 149.2, 3. and 96.1. and 100. Moſes and the Children of Iſrael ſang before David's time, Exod. 15. David compoſed Pſalms by the Spirit to be ſung publickly, 2 Sam. 23.1, 2. yea, privately too, Pſal. 40.3. 2 Chron. 29.30. Pſal. 105.2. Other Songs alſo were made upon ſeveral Occaſions, and uſed whether they were parts of the Scripture or no; as Solomon made, 1005. 1 King. 4.32. And they made Songs upon occaſion, which teacheth that it is lawful for us to do ſo, ſo they be according to the Word, Iſa. 38.9, 14. The matter of Scripture may be ſung, Pſal. 119.54. Chriſt and his Diſciples ſang a Hymn, Mat. 26.30. ſuppoſed to be one of David's Pſalms; and they were written for our Inſtruction, as well as other parts of Scripture, Rom. 15. and ſo to be uſed now in ſinging. They ſpeak of the things of the New Teſtament, either figuratively or clearly; and we may underſtand them better now, than the Jews could under the Old Teſtament, 2 Cor. 3.16. Col. 2.7. Chriſtians heretofore practiſed this Duty as well as Jews, Act. 16.25. Hence their Antelucani Hymni were noted by Pliny a Heathen. Theſe Songs or Hymns may be uſed at all times, eſpecially for holy Mirth or Rejoycing, Jam. 5.13. But is not p. 303to be taken excluſively in Singing, any more than in Prayer, Pſal. 38.18. 2 Chron. 35.25.

But the right manner of this Duty is chiefly to be noted, and here 1. Truſt not upon the Melody of the Voice, as if that pleaſed God, who delighteth only in the Melody of the Heart, Col. 3.16. Neither let the recreating your Senſes be your end, which is but a carnal work, Non Muſica Chordula, ſed Cor. This ſpiritual Muſick was typifyed by muſical Inſtruments of old. 2. You muſt uſe it for the ſame end as Meditation and Prayer, according to the nature of what is ſung, i. e. to quicken Faith, 2 Chron. 20.21, 22. Act. 16.25, 26. and joy and delight in the Lord, glorying in him, Pſal. 104.33, 34. and 105.3. and 149.1, 2. and 33.1, 2, 3. You are never right until you can be heartily merry in the Lord, to act Joy and Mirth holily, Jam. 5.13. Eph. 5.19. and alſo to get more Knowledge and Inſtruction in heavenly Myſteries, and in your Duty, teaching and admoniſhing, Col. 3.16. Many Pſalms are Maſchills (as their Title is) i. e. Pſalms of Inſtruction; thus we are to ſing ſuch Pſalms as ſpeak in the firſt Perſon, though we cannot apply them to our ſelves as words uttered by our ſelves concerning our ſelves: And in this we do not lye. David ſpeaks of Chriſt as of himſelf, as a Patern of Affliction and Vertue to inſtruct others; and we ſing ſuch Pſalms not as our words, but words fo… our Inſtruction; and therein we do not lye an… more, than the Levites, the Sons of Corah, or J… duthun, or other Muſicians bound to ſing the… Pſal. 5. and 39. and 42. Though it be good perſonate all good that we can, yet we have much liberty in the uſe of Pſalms, that tho… p. 304we cannot apply all to our ſelves, as ſpeaking and thinking the ſame, yet we ſhall anſwer the end, if we ſing for our Inſtruction, as in Pſal. 6. & 26. & 46. & 101. & 131. And Pſalms have a peculiar fitneſs for teaching and inſtructing, becauſe the pleaſantneſs of Metre ſaid or ſung, is very helpful to the memory. See Deut. 31.19, 21. And there is a Variety of curious Artifice in the placing of words in the Pſalms upon this Account; and there are ſome Alphabetical Pſalms, as Pſal. 25. & 34. & 37. & 111. & 112. & 119. & 145. And by the Melody of the Sound, the Inſtruction comes in with delight, as a Phyſical Doſe ſugar'd; and Sorrow is naturally allay'd, to fit the mind for ſpiritual Joy, and diſtemper'd Paſſions appeaſed, 2 Kings 3.15. 1 Sam. 16.14, 15, 16. So that Orpheus, Amphion and others, were famous for Civilizing rude barbarous People by Muſick.

8. Faſting is alſo an Ordinance of God to be uſed for the ſame purpoſe and end, and is commended to us under the New Teſtament, Mat. 9.15. and 17.21. 1 Cor. 7.5. And we have Examples of it, Acts 13.2, 3. and 14.23. Under the Old Teſtament, there were frequent Commands for it, and Examples, chiefly upon occaſion of extraordinary Afflictions, 1 Sam. 7.6. Neh. 9.1. Dan. 9.3. and 10.2, 3. 2 Sam. 12.16. Pſal. 35.13. 2 Sam. 3.31. Joel 2.13. beſide the Anniverſary great day of Atonement, Lev. 16.29, 31. when every one was to Faſt on pain of cutting off. There is a Prophecy of the ſame for the times of the New Teſtament, Zech. 12.12. It was uſed moſt on extraordinary occaſions, and it is a help to Holineſs by Faith, becauſe it is a meet p. 305help for extraordinary Prayer and Humiliation, Joel 1.14. and 2.12.

But the great matter is, to uſe it rightly as followeth.

1. Truſt not in it as Meriting or Satisfying, as Papiſts and Phariſees do, Luke 18.11. putting it in the place of Chriſt; or as a means of its ſelf conferring Grace, and mortifying Luſts, as many do, who may ſooner kill their Bodies than their Luſts, or any purifying Rite; yea, or in or for it ſelf acceptable to God, 1 Tim. 4.8. Heb. 12.9. Col. 2.16, 17, 20, 23. Imagine not that Prayer is not acceptable without it, for this is againſt Faith. Faſts as well as Feaſts are no ſubſtantial parts of Worſhip, becauſe not Spiritual, but Bodily. Tho under the Old Teſtament they were parts as inſtituted Rites, figurative and teaching; but that Uſe is now ceaſed; as that on the day of Atonement, and ſo many ſignificative Rites adjoyned to Faſting, as Sackcloth, Aſhes, Rending Garments, pouring out Water, lying on the Earth; the Kingdom of God conſiſts not in theſe things, Rom. 14. the Soul is hardned by truſting in them, Iſa. 58.3, 6. Zech. 7.5, 10.

2. Uſe them as helps to extraordinary Prayer and Humiliation, that the mind-may not be unſuited for it, by Eating, Drinking, or bodily Pleaſures, Joel 2.13. Iſa. 22.12-13. Zech. 12.10, 14. It is good only as a help to the Soul, removing Impediments. The beſt Faſt is, when the Mind is taken off from delights, as in John the Baptiſts Caſe, Mat. 3.4. when Heaven and Godly Sorrow takes off the Soul, Zach. 12.10, 14.

3. Uſe it in ſuch a meaſure as may be proper for its End, without which its worth nothing. p. 306If Abſtinence divert your mind, by reaſon of a gnawing Appetite, then you had better eat ſparingly, as Daniel in his great Faſt, ch. 10. Some have not enough of ſpiritual-mindedneſs to give up themſelves to Faſting and Prayer, without greater diſtraction; and ſuch had better eat, than go beyond their ſtrength in a thing not abſolutely neceſſary, which produceth only a ſlaviſh Act, as in the Caſe of Virginity, 1 Cor. 7.7, 8, 9, 34, 35, 36. Chriſt would not have his weak Diſciples neceſſitated to the Duty, Mat. 9.14, 15. In the mean time, ſuch ſhould ſtrive to be ſenſible of the weakneſs and carnality that hinders their uſe of this excellent Help.

4. You may expect here ſomething to be ſpoken of Vows, but I ſhall only ſay this of them, Think not to bring your ſelves to good by Vows and Promiſes, as if the ſtrength of your own Law could do it, when the ſtrength of Gods Law doth it not. We bring Children to make promiſes of amendment, but we know how well they keep them. The Devil will urge to Vow, and then to break, that he may perplex your Conſcience the more.

8ly. Another great means is Fellowſhip and Communion with the Saints, Acts 2.42.

1. This means muſt be uſed diligently: Whomſoever God ſaveth ſhould be added to ſome Viſible Church, and come into Communion of other Saints; and if they have not opportunity for it, their Heart ſhould be bent towards it. Sometimes the Church is in the Wilderneſs, and hindred from Viſible Communion and Ordinances: But they that Believe in Chriſt are always willing and deſirous ſo to add and joyn themſelves, Acts p. 3072.41, 44, 47. and they continued ſtedfaſtly in fellowſhip, 1 Joh. 2.19. And God binds his People to leave the Fellowſhip and Society of the wicked as much as may be, 2 Cor. 6.17. And ſo far as we are neceſſitated to accompany with them, we ought to ſhew Charity to their Souls and Bodies, 1 Cor. 5.9. This Communion with Saints is to be exerciſed in private Converſe, Pſal. 101.4, 5, 6, 7. and in publick Aſſemblies, Heb. 10.25. Zach. 14.16, 17.

And doubtleſs it ought to be uſed for the Attainment of Holineſs, as may be proved Firſt in General:

Becauſe God communicates all Salvation to a People ordinarily by, or in a Church, either by taking them into Fellowſhip, or holding forth the Light of Truth by his Churches to the World. A Church is the Temple of God, where God dwells, 1 Tim. 3.15. He hath placed his Name and Salvation there, as in Jeruſalem of old, Joel 2.32. 2 Chron. 6.5, 6. He hath given to his Churches thoſe Officers and Ordinances whereby he Converts others, 1 Cor. 12.28. His Springs are there, Pſal. 87. He makes the ſeveral Members of a Church, Inſtruments for the Conveyance of his Grace and Fulneſs from one to another, as the Members of the Natural Body convey to each other the fulneſs of the Head, Eph. 4.16. All the New-born are brought forth and nouriſhed by the Church, Iſa. 66.8, 10. ch. 49.20. & 60.4. And therefore all that would be ſaved ſhould joyn to a Church: They ſhall proſper that love the Church, ſo as to ſtand in its Gates, and unite as Members, Brethren and Companions, Pſal. 122.2, 4, 6. And wrath is denounced againſt thoſe that are not Members of it, p. 308at leaſt of the myſtical Body; They cannot have God for their Father, that have not That for their Mother, Can. 1.7, 8. This maketh thoſe that deſire Fellowſhip with God, to take hold of the Skirts of his People, Zech. 8.23.

2. In particular, Fellowſhip with the Saints, conduceth to Holineſs many ways.

1. By manifold helps to Holineſs which are received thereby. As 1. The Word and Sacraments, Act. 2.42. Iſa. 2.3. Mat. 28.19, 20. And all the Miniſterial Office and Labour in watching over Souls, Heb. 13.17. 1 Theſſ. 5.12, 13. Iſa. 25.6. None of theſe Helps can be enjoyed without Fellowſhip of Saints, each with other; and if Believers had been to have ſtood ſingle by themſelves, and not maintained Fellowſhip with each other, for mutual Aſſiſtance and common Good, none of theſe things could have continued, neither could any Believer been extant at this day, in an ordinary way, but even the very Name of Believers had been Aboliſhed.

2. Mutual Prayer, which is the more forcible when all pray together, Mat. 18.19, 20. 2 Cor. 1.10, 11. Jam. 5.16. Rom. 15.30.

3. Mutual Admonition, Inſtruction, Conſolation to help each other when they are ready to fall, and to promote the good work in each other, 1 Theſſ. 5.14. He that walketh with the wiſe ſhall be wiſe, Prov. 13.20. Wo to him that is alone when he falleth. See Eccl. 4.9, 12. In Church-Fellowſhip there are many Helpers, many to watch: Soldiers have their Security in Company, and the Church is compared to an Army with Banners, Cant. 6.10. So for quickning Affections, Iron p. 309ſharpneth Iron, Prov. 27.17. Likewiſe the counſel of a friend, like ointment and perfume, rejoyceth the heart, Prov. 27.9. Yea, the Wounds and Reproofs of the Righteous, are as precious Balm, Pſal. 141.5.

4. External Supports which mitigate Afflictions, and are to be communicated mutually, Eph. 4.28. 1 Pet. 4.9, 10. The Affliction is increaſed, when none careth for our Souls, Pſal. 142.4.

5. Excommunication when Offences are exceeding hainous, or Men obſtinate in ſin. This Ordinance is appointed for the deſtruction of the Fleſh, that the Spirit may be ſaved, 1 Cor. 5.5. Better and more hopeful it is, to be caſt out by the Church for a perſons amendment, than to be wholly without the Church at all times; and better to be a loſt Sheep, than a Goat or Swine. For Excommunication cuts off Actual Communion only, until Repentance be evident, and not abſolutely aboliſheth the Title and Relation of a Brother and Church-member, tho it judgeth one to be an unnatural Brother, and a pernicious rotten Member at preſent, not fit for Acts of Communion. Beſides, Admonition, which is ſtill to be afforded, 2 Theſ. 3.15. and any means is to be uſed, that may ſerve to Cure and reſtore him; the Church reacheth forth a Hand to help ſuch a perſon, tho they do not joyn Hands in Fellowſhip with him; or it communicateth to him, not with him. Yet if he have not ſo much Grace as to Repent, it were better he had never known the way of Righteouſneſs, 2 Pet. 2.21.

6. The lively Examples of Saints are before our Eyes in Church-fellowſhip, to teach and encourage, Phil. 3.17. ch. 4.9. 2 Tim. 3.10, 11. 2 Cor. 9.2.

p. 3102ly. By thoſe holy Duties that are required, and do appertain to this Fellowſhip and Communion; all Acts that belong to this Fellowſhip are Holy, as Hearing, receiving the Sacraments, Prayer, mutual Admonitions, &c. I ſhall conſider ſome ſuch holy Acts, whereby we are rather doers than receivers, and which we perform towards others. As 1. Godly Diſcourſe, Teaching, Admoniſhing, Comforting others in Chriſt; which we cannot ſo perform towards others, as towards thoſe we have ſtrict Fellowſhip with in Chriſt. Others like Swine, trample theſe Jewels under Foot; and Saints therefore are forced to refrain from Godly Diſcourſe in their Company, Amos 5.10, 13, 16. and 6.10. But holy Diſcourſe is moſt acceptable to the Saints, and to be practiſed with them, Mal. 3.16. and is greatly to the advantage of Holineſs, Prov. 11.25.

2. In helping, ſuccouring, and converſing with Chriſt in his Members, we do good to Chriſt in his Members in Church-fellowſhip; and we our ſelves as Members of Chriſt, Act as well from Chriſt as towards Chriſt; whereas if we do good to others without, we do good only for Chriſts ſake, but not to Chriſt, Mat. 25.35, 49. Pſal. 16.2, 3. We have advantage in general, to do all Duties that belong to us as Members of Chriſt to Fellow-members, which we cannot do if ſeparate from them; as a Natural Member cannot perform its Office to other Members if ſeparate from them.

2ly. The means muſt be uſed rightly, for the attaining of Holineſs only in Chriſt.

1. One Rule is, Do not truſt on Church-memberſhip, or on Churches, as if this or that relation p. 311in Fellowſhip, commended you to God of it ſelf; whereas, a Church-way is but a help to Fellowſhip with Chriſt, and walking in the Duties of that Fellowſhip. The Iſraelites ſtumbled at Chriſt by truſting on their Carnal Priviledges, and ſet them in oppoſition to Chriſt; whereas they ſhould have only made them ſubſervient to Chriſt: Confidence in them ſhould have bin abandoned, as Pauls example teacheth, Phil. 3.3, 4, 5. &c. We muſt not Glory in Paul, Apollos, Cephas, but in Chriſt, elſe we Glory in the Fleſh, and in Men, 1 Cor. 1.12, 13. & 3.21. Truſting on Church-priviledges, is an inlett to Formality and Licentiouſneſs, Jer. 7.4, 8, 9, 10. and thence the Corruption of Churches, Iſa. 1.10. 2 Tim. 2.20.

2. Follow no Church any further than you may follow it in the way of Chriſt; and keep Fellowſhip with it only upon the Account of Chriſt, becauſe it follows Chriſt, and hath Fellowſhip with Chriſt, 1 Joh. 1.3. Zech. 8.23. If a Church revolt from Chriſt, we muſt not follow it how ancient ſoever it be, as the Iſraelitiſh Church was not to be followed when it perſecuted Chriſt and his Apoſtles; and many by adhering to that Church fell from Chriſt, Phil. 3.6. Acts 6.13, 14. & 21.28. We are indeed to hear the Church, but not every one that calls it ſelf ſo, nor none, any ſurther than it ſpeaketh as a true Church, according to the Voice of the Shepherd, Joh. 10.27. We muſt ſubject our ſelves to Miniſters of Chriſt, and Stewards of his Myſteries, 1 Cor. 4.1. But muſt give up your ſelves firſt to Chriſt abſolutely, and to the Church according to the Will of Chriſt, 2 Cor. 8.5. Our Fear muſt not be taught by the Precepts of Men, Mat. 15. The Doctrins of any p. 312Men are to be tryed by Scripture, whatever Authority they pretend to, Acts 17.11. An unlimited following Church-guides, brought the Church into Babylon, and into all manner of ſpiritual Whoredoms and Abominations. You are not Baptized into the Name of the Church, but into the Name of Chriſt, 1 Cor. 1.13.

3. Do not think that you muſt attain this or that Degree of Grace, before you joyn your ſelf in full Communion with a Church of Chriſt in all Ordinances; but when you have given up your ſelf to Chriſt and learn't the Duty of Communion, give up your ſelf unto a Church of Chriſt, though you find much Weakneſs and Inability. For Church Ordinances of ſpecial Communion, ſerve to ſtrengthen you, and how can you get Heat being alone? The Diſciples as ſoon as converted, embraced all Fellowſhip, Act. 2.42. And Churches, that they may forward Holineſs in themſelves and others, muſt be willing to receive Chriſts weak ones, and to feed his Lambs as well as better grown Sheep, and bear them on their ſides, Iſa. 66.12. how elſe ſhall Chriſts weak ones grow ſtrong by that Nouriſhment that other parts ſupply? They are very unreaſonable that expect that Chriſtians ſhould grow out of Church Fellowſhip, to as high a Degree of Grace, as thoſe that are in thoſe Paſtures of tender Graſs, and are unwilling to receive any that they are like to have occaſion to bear with; whereas bearing and longſuffering, are great Duties of Church-Fellowſhip, Eph. 4.2, 3. Rom. 14.1. The Weakeſt have moſt need to be ſtrengthened by Church-Communion; and we are bound to receive them, as Chriſt hath received us, Rom. 15.7. We do not reject p. 313or ſeparate the weaker parts of the Body, 1 Cor. 12.23, 24. but put more Honour and Comlineſs on them. Admiſſion into the Churches in the Apoſtolick times, was gained upon Profeſſion, with a ſhew of Seriouſneſs, though Tares got in amongſt the Wheat, and many Scandals aroſe to the Reproach of the ways of Chriſt, and the greateſt Strictneſs will not keep out all Hypocrites; yet the beſt care muſt be taken ſo far, as not to hinder any that have the leaſt truth of Grace.

4. Keep Communion with a Church, for the ſake of Communion with Chriſt, 1 Joh. 1.3. Zech. 8.23. Therefore you muſt keep Communion in Chriſts pure ways only, and in them ſeek Chriſt by Faith, that in the Enjoyment of thoſe Advantages, you may receive, and act the Godlineſs and Holineſs formentioned, and aim at ſpiritual Flouriſhing and Growth in Grace: Chuſe therefore Fellowſhip with the moſt ſpiritual Churches; judge of Churches and Men, according to the rule of the new creature, 2 Cor. 5.16, 17. and try them, Rev. 2.2. and 3.9. otherwiſe a Church may corrupt ye. See that thy Communion anſwer its end, tend to thy Edification, not to Deſtruction; which you ought to take all the Advantages of, not only in the Church where you are a Member, but by Communion with other Churches, as occaſionally Providence caſts you among them. For your Communion with a particular Church, obligeth to Communion with all Churches of Chriſt in his ways, as you are called thereto, 1 Cor. 10.17. And it's an Abuſe to ſay we are Members of a Church in London, and therefore refuſe Fellowſhip with a Church in the Country; ſeeing if we are Members of Chriſt, we are Members of one another, p. 314whether ſingle Perſons or Churches. And endeavour to joyn in Fellowſhip with the Godly of the place where you live, that you may have the more ſequent and conſtant Communion. Oneſimus, though converted at Rome, muſt be one of the Church of the Coloſſians, becauſe he lived there, Col. 4.9. compare with Philemon, 10. The Union of the Saints together in diſtinct Societies, according to the places where they lived, was the Apoſtolick Practice, and can't be violated without Sin. Such can beſt Watch over one another, Admoniſh, Comfort, and Edify each other, which is the benefit of Communion; and they indeed deſtroy Communion, that ſeek a Communion where they can't have this Benefit. I only add to this Head, That Church-Fellowſhip without practiſing the ways of Chriſt, is but a Conſpiracy to take his Name in vain, and a counterfeit Church-Fellowſhip of Hypocrites; it is Impudency for ſuch to invite others to their Communion, Tyranny to compell them. Every Chriſtian is bound to ſeek a better Church-Fellowſhip by Reformation; and thoſe that do ſo, are the beſt Sons of Chriſt's Church, who enquire, Is this the way to enjoy Chriſt, a Church-way being appointed to enjoy Chriſt therein.

5. Eſpecially leave not the Church in Perſecution, when you need its Help moſt, and are then moſt tryed whether you will cleave to it: This is a ſign of Apoſtaſie, Heb. 10.25, 26. Mat. 24.9.10, 12, 13. We ſhould cleave to one another as one Fleſh, even to Priſons and Death; or elſe we deny Chriſt in his Members, Mat. 25.43.